大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
Save your scripture progress
Create a free account to save scriptures, track progress, and continue your daily learning path.
59
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the prajnaparamita of pure discipline, they should speak thus: Good man! You should cultivate the prajnaparamita of pure discipline.
You should not contemplate the eight liberations as either permanent or impermanent; nor should you contemplate the eight spheres of mastery, the nine successive concentrations, or the ten totalities as either permanent or impermanent. Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, are empty.
The intrinsic nature of those eight liberations is itself not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive concentrations, and ten totalities is likewise not intrinsic nature. That which is not intrinsic nature is precisely the prajnaparamita of pure discipline. Within this prajnaparamita of pure discipline, the eight liberations cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended; the eight spheres of mastery, the nine successive concentrations, and the ten totalities cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.
Why? Because therein even the eight liberations and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure discipline in this way, you are cultivating the prajnaparamita of pure discipline.
They should also speak thus: Good man! You should cultivate the prajnaparamita of pure discipline. You should not contemplate the eight liberations as either pleasurable or painful; nor should you contemplate the eight spheres of mastery, the nine successive concentrations, or the ten totalities as either pleasurable or painful.
Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive concentrations, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of pure discipline. Within this prajnaparamita of pure discipline, the eight liberations cannot be apprehended, and therefore their pleasure or pain also cannot be apprehended; the eight spheres of mastery, the nine successive concentrations, and the ten totalities cannot be apprehended, and therefore their pleasure or pain also cannot be apprehended. Why?
Because therein even the eight liberations and so forth cannot be apprehended; how much less could their pleasure or pain be apprehended! If you are able to cultivate pure discipline in this way, you are cultivating the prajnaparamita of pure discipline.
They should also speak thus: Good man! You should cultivate the prajnaparamita of pure discipline. You should not contemplate the eight liberations as either self or non-self; nor should you contemplate the eight spheres of mastery, the nine successive concentrations, or the ten totalities as either self or non-self.
Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive concentrations, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of pure discipline. Within this prajnaparamita of pure discipline, the eight liberations cannot be apprehended, and therefore their self or non-self also cannot be apprehended; the eight spheres of mastery, the nine successive concentrations, and the ten totalities cannot be apprehended, and therefore their self or non-self also cannot be apprehended. Why?
Because therein even the eight liberations and so forth cannot be apprehended; how much less could their self or non-self be apprehended! If you are able to cultivate pure discipline in this way, you are cultivating the prajnaparamita of pure discipline.
They should also speak thus: Good man! You should cultivate the prajnaparamita of pure discipline. You should not contemplate the eight liberations as either pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive concentrations, or the ten totalities as either pure or impure.
Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive concentrations, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of pure discipline. Within this prajnaparamita of pure discipline, the eight liberations cannot be apprehended, and therefore their purity or impurity also cannot be apprehended; the eight spheres of mastery, the nine successive concentrations, and the ten totalities cannot be apprehended, and therefore their purity or impurity also cannot be apprehended.
Why? Because therein even the eight liberations and so forth cannot be apprehended; how much less could their purity or impurity be apprehended! If you are able to cultivate pure discipline in this way, you are cultivating the prajnaparamita of pure discipline.
Kausika! When those good men, good women, and others speak in this way, they are correctly expounding the prajnaparamita of pure discipline.
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the prajnaparamita of pure discipline, they should speak thus: Good man! You should cultivate the prajnaparamita of pure discipline.
You should not contemplate the four establishments of mindfulness as either permanent or impermanent; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent. Why? Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the intrinsic nature of the four right efforts through the eightfold noble path, are empty.
The intrinsic nature of those four establishments of mindfulness is itself not intrinsic nature; the intrinsic nature of those four right efforts through the eightfold noble path is likewise not intrinsic nature. That which is not intrinsic nature is precisely the prajnaparamita of pure discipline. Within this prajnaparamita of pure discipline, the four establishments of mindfulness cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended; the four right efforts through the eightfold noble path cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.
Why? Because therein even the four establishments of mindfulness and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure discipline in this way, you are cultivating the prajnaparamita of pure discipline.
Again, they should say this: Good man! You should cultivate the perfection of pure morality. You should not contemplate the four foundations of mindfulness as either pleasurable or painful; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either pleasurable or painful.
Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is precisely not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the four foundations of mindfulness cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The four right efforts through the eightfold noble path cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.
Why? Because within it, even the four foundations of mindfulness and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, then you are cultivating the perfection of pure morality.
Again, they should say this: Good man! You should cultivate the perfection of pure morality. You should not contemplate the four foundations of mindfulness as either self or non-self; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either self or non-self.
Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is precisely not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the four foundations of mindfulness cannot be apprehended; therefore, self and non-self also cannot be apprehended. The four right efforts through the eightfold noble path cannot be apprehended; therefore, self and non-self also cannot be apprehended.
Why? Because within it, even the four foundations of mindfulness and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure morality in this way, then you are cultivating the perfection of pure morality.
Again, they should say this: Good man! You should cultivate the perfection of pure morality. You should not contemplate the four foundations of mindfulness as either pure or impure; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either pure or impure.
Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is precisely not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the four foundations of mindfulness cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The four right efforts through the eightfold noble path cannot be apprehended; therefore, purity and impurity also cannot be apprehended.
Why? Because within it, even the four foundations of mindfulness and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate pure morality in this way, then you are cultivating the perfection of pure morality.
Kausika! When those good men, good women, and others speak in this way, they are correctly expounding the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others expound the perfection of pure morality for those who have aroused the aspiration for unsurpassed enlightenment, they should say this: Good man! You should cultivate the perfection of pure morality.
You should not contemplate the gateway to liberation through emptiness as either permanent or impermanent; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either permanent or impermanent. Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness, as well as the intrinsic nature of the gateways to liberation through signlessness and wishlessness, are empty.
The intrinsic nature of that gateway to liberation through emptiness is precisely not intrinsic nature; likewise, the intrinsic nature of the gateways to liberation through signlessness and wishlessness is not intrinsic nature. That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the gateway to liberation through emptiness cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.
The gateways to liberation through signlessness and wishlessness cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because within it, even the gateway to liberation through emptiness and so forth cannot be apprehended, much less permanence and impermanence!
If you are able to cultivate pure morality in this way, then you are cultivating the perfection of pure morality.
Again, they should say this: Good man! You should cultivate the perfection of pure morality. You should not contemplate the gateway to liberation through emptiness as either pleasurable or painful; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pleasurable or painful.
Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness, as well as the intrinsic nature of the gateways to liberation through signlessness and wishlessness, are empty. The intrinsic nature of that gateway to liberation through emptiness is precisely not intrinsic nature; likewise, the intrinsic nature of the gateways to liberation through signlessness and wishlessness is not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the gateway to liberation through emptiness cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The gateways to liberation through signlessness and wishlessness cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.
Why? Because within it, even the gateway to liberation through emptiness and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, then you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the gateway to liberation through emptiness as either self or non-self; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either self or non-self.
Why? Because the gateway to liberation through emptiness and the intrinsic nature of that gateway to liberation are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of those gateways to liberation are empty. The intrinsic nature of the gateway to liberation through emptiness is itself not an intrinsic nature; the intrinsic nature of the gateways to liberation through signlessness and wishlessness is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the gateway to liberation through emptiness cannot be apprehended, neither can self nor non-self be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, neither can self nor non-self be apprehended. Why?
Because therein even the gateway to liberation through emptiness and the other gateways cannot be apprehended, much less self or non-self! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the gateway to liberation through emptiness as either pure or impure; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pure or impure.
Why? Because the gateway to liberation through emptiness and the intrinsic nature of that gateway to liberation are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of those gateways to liberation are empty. The intrinsic nature of the gateway to liberation through emptiness is itself not an intrinsic nature; the intrinsic nature of the gateways to liberation through signlessness and wishlessness is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the gateway to liberation through emptiness cannot be apprehended, neither purity nor impurity can be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, neither purity nor impurity can be apprehended. Why?
Because therein even the gateway to liberation through emptiness and the other gateways cannot be apprehended, much less purity or impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Kausika! What those good men, good women, and others say in this manner is a true and proper exposition of the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others expound the perfection of pure morality for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate the perfection of pure morality.
You should not contemplate the five kinds of eyes as either permanent or impermanent; nor should you contemplate the six superknowledges as either permanent or impermanent. Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty.
The intrinsic nature of the five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of the six superknowledges is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the five kinds of eyes cannot be apprehended, neither permanence nor impermanence can be apprehended; since the six superknowledges cannot be apprehended, neither permanence nor impermanence can be apprehended.
Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, much less permanence or impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the five kinds of eyes as either pleasurable or painful; nor should you contemplate the six superknowledges as either pleasurable or painful.
Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of the five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of the six superknowledges is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the five kinds of eyes cannot be apprehended, neither pleasure nor pain can be apprehended; since the six superknowledges cannot be apprehended, neither pleasure nor pain can be apprehended. Why?
Because therein even the five kinds of eyes and so forth cannot be apprehended, much less pleasure or pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the five kinds of eyes as either self or non-self; nor should you contemplate the six superknowledges as either self or non-self.
Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of the five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of the six superknowledges is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the five kinds of eyes cannot be apprehended, neither self nor non-self can be apprehended; since the six superknowledges cannot be apprehended, neither self nor non-self can be apprehended. Why?
Because therein even the five kinds of eyes and so forth cannot be apprehended, much less self or non-self! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the five kinds of eyes as either pure or impure; nor should you contemplate the six superknowledges as either pure or impure.
Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of the five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of the six superknowledges is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the five kinds of eyes cannot be apprehended, neither purity nor impurity can be apprehended; since the six superknowledges cannot be apprehended, neither purity nor impurity can be apprehended. Why?
Because therein even the five kinds of eyes and so forth cannot be apprehended, much less purity or impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Kausika! What those good men, good women, and others say in this manner is a true and proper exposition of the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality.
You should not contemplate the ten powers of a Buddha as either permanent or impermanent; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either permanent or impermanent. Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty.
The intrinsic nature of those ten powers of a Buddha is itself not an intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the ten powers of a Buddha cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein even the ten powers of a Buddha and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the ten powers of a Buddha as either blissful or painful; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either blissful or painful.
Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of those ten powers of a Buddha is itself not an intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the ten powers of a Buddha cannot be apprehended, their bliss or pain also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their bliss or pain also cannot be apprehended. Why?
Because therein even the ten powers of a Buddha and so forth cannot be apprehended; how much less could their bliss or pain be apprehended! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the ten powers of a Buddha as either self or non-self; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either self or non-self.
Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of those ten powers of a Buddha is itself not an intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the ten powers of a Buddha cannot be apprehended, their self or non-self also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein even the ten powers of a Buddha and so forth cannot be apprehended; how much less could their self or non-self be apprehended! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the ten powers of a Buddha as either pure or impure; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either pure or impure.
Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of those ten powers of a Buddha is itself not an intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the ten powers of a Buddha cannot be apprehended, their purity or impurity also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the ten powers of a Buddha and so forth cannot be apprehended; how much less could their purity or impurity be apprehended! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Kausika! When those good men, good women, and others speak these teachings, they are correctly expounding the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality.
You should not contemplate the quality of never forgetting as either permanent or impermanent; nor should you contemplate the nature of perpetual equanimity as either permanent or impermanent. Why? Because the quality of never forgetting and the intrinsic nature of the quality of never forgetting are empty; the nature of perpetual equanimity and the intrinsic nature of the nature of perpetual equanimity are empty.
The intrinsic nature of that quality of never forgetting is itself not an intrinsic nature; the intrinsic nature of that nature of perpetual equanimity is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the quality of never forgetting cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the nature of perpetual equanimity cannot be apprehended, its permanence or impermanence also cannot be apprehended.
Why? Because therein even the quality of never forgetting and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they speak thus: “Good man! You should cultivate the perfection of pure morality. You should not contemplate the quality of non-forgetfulness as either pleasurable or painful, nor should you contemplate the nature of constant equanimity as either pleasurable or painful.
Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of constant equanimity is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the quality of non-forgetfulness cannot be apprehended, neither can pleasure or pain be apprehended; since the nature of constant equanimity cannot be apprehended, neither can pleasure or pain be apprehended. Why?
Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.
Again, they speak thus: “Good man! You should cultivate the perfection of pure morality. You should not contemplate the quality of non-forgetfulness as either self or non-self, nor should you contemplate the nature of constant equanimity as either self or non-self.
Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of constant equanimity is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the quality of non-forgetfulness cannot be apprehended, neither can self or non-self be apprehended; since the nature of constant equanimity cannot be apprehended, neither can self or non-self be apprehended. Why?
Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.
Again, they speak thus: “Good man! You should cultivate the perfection of pure morality. You should not contemplate the quality of non-forgetfulness as either pure or impure, nor should you contemplate the nature of constant equanimity as either pure or impure.
Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of constant equanimity is likewise not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the quality of non-forgetfulness cannot be apprehended, neither can purity or impurity be apprehended; since the nature of constant equanimity cannot be apprehended, neither can purity or impurity be apprehended. Why?
Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.”
Kausika! When those good men, good women, and others speak these words, they correctly proclaim the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others proclaim the perfection of pure morality to those who have aroused the aspiration for unsurpassed bodhi, they speak thus: “Good man! You should cultivate the perfection of pure morality.
You should not contemplate the knowledge of all things as either permanent or impermanent, nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either permanent or impermanent. Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of the aspects of the paths, the knowledge of all aspects, and their intrinsic natures are empty.
The intrinsic nature of the knowledge of all things is precisely not an intrinsic nature; the intrinsic natures of the knowledge of the aspects of the paths and the knowledge of all aspects are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the knowledge of all things cannot be apprehended, neither can permanence or impermanence be apprehended; since neither the knowledge of the aspects of the paths nor the knowledge of all aspects can be apprehended, neither can permanence or impermanence be apprehended.
Why? Because therein even the knowledge of all things and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.
Again, they speak thus: “Good man! You should cultivate the perfection of pure morality. You should not contemplate the knowledge of all things as either pleasurable or painful, nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either pleasurable or painful.
Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of the aspects of the paths, the knowledge of all aspects, and their intrinsic natures are empty. The intrinsic nature of the knowledge of all things is precisely not an intrinsic nature; the intrinsic natures of the knowledge of the aspects of the paths and the knowledge of all aspects are likewise not intrinsic natures.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the knowledge of all things cannot be apprehended, neither can pleasure or pain be apprehended; since neither the knowledge of the aspects of the paths nor the knowledge of all aspects can be apprehended, neither can pleasure or pain be apprehended. Why?
Because therein even the knowledge of all things and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.
Again, they speak thus: “Good man! You should cultivate the perfection of pure morality. You should not contemplate the knowledge of all things as either self or non-self, nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either self or non-self.
Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of the aspects of the paths, the knowledge of all aspects, and their intrinsic natures are empty. The intrinsic nature of the knowledge of all things is precisely not an intrinsic nature; the intrinsic natures of the knowledge of the aspects of the paths and the knowledge of all aspects are likewise not intrinsic natures.
That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the knowledge of all things cannot be apprehended, neither can self or non-self be apprehended; since neither the knowledge of the aspects of the paths nor the knowledge of all aspects can be apprehended, neither can self or non-self be apprehended. Why?
Because therein even the knowledge of all things and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.”
He further says: “Good man! You should cultivate the perfection of pure discipline. You should not contemplate the knowledge of all things as either pure or impure; nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either pure or impure.
Why? Because the knowledge of all things and the self-nature of the knowledge of all things are empty; the knowledge of the aspects of the paths, the knowledge of all aspects, and the self-natures of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all things is precisely no self-nature; the self-natures of that knowledge of the aspects of the paths and knowledge of all aspects are likewise no self-nature.
That which has no self-nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, since the knowledge of all things cannot be apprehended, its purity or impurity also cannot be apprehended; since the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the knowledge of all things and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure discipline in this way, you are cultivating the perfection of pure discipline.”
Kausika! When those good men, good women, and others say these things, they correctly expound the perfection of pure discipline.
Furthermore, Kausika! If good men, good women, and others expound the perfection of pure discipline for those who have aroused the aspiration for unsurpassed bodhi, they say: “Good man! You should cultivate the perfection of pure discipline.
You should not contemplate any dharani gateway as either permanent or impermanent; nor should you contemplate any samadhi gateway as either permanent or impermanent. Why? Because all dharani gateways and the self-natures of all dharani gateways are empty; all samadhi gateways and the self-natures of all samadhi gateways are empty.
The self-natures of those dharani gateways are precisely no self-nature; the self-natures of those samadhi gateways are likewise no self-nature. That which has no self-nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, since all dharani gateways cannot be apprehended, their permanence or impermanence also cannot be apprehended; since all samadhi gateways cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein even all dharani gateways and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate pure discipline in this way, you are cultivating the perfection of pure discipline.”
He further says: “Good man! You should cultivate the perfection of pure discipline. You should not contemplate any dharani gateway as either pleasurable or painful; nor should you contemplate any samadhi gateway as either pleasurable or painful.
Why? Because all dharani gateways and the self-natures of all dharani gateways are empty; all samadhi gateways and the self-natures of all samadhi gateways are empty. The self-natures of those dharani gateways are precisely no self-nature; the self-natures of those samadhi gateways are likewise no self-nature.
That which has no self-nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, since all dharani gateways cannot be apprehended, their pleasure or pain also cannot be apprehended; since all samadhi gateways cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?
Because therein even all dharani gateways and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate pure discipline in this way, you are cultivating the perfection of pure discipline.”
He further says: “Good man! You should cultivate the perfection of pure discipline. You should not contemplate any dharani gateway as either self or non-self; nor should you contemplate any samadhi gateway as either self or non-self.
Why? Because all dharani gateways and the self-natures of all dharani gateways are empty; all samadhi gateways and the self-natures of all samadhi gateways are empty. The self-natures of those dharani gateways are precisely no self-nature; the self-natures of those samadhi gateways are likewise no self-nature.
That which has no self-nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, since all dharani gateways cannot be apprehended, their self or non-self also cannot be apprehended; since all samadhi gateways cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein even all dharani gateways and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate pure discipline in this way, you are cultivating the perfection of pure discipline.”
He further says: “Good man! You should cultivate the perfection of pure discipline. You should not contemplate any dharani gateway as either pure or impure; nor should you contemplate any samadhi gateway as either pure or impure.
Why? Because all dharani gateways and the self-natures of all dharani gateways are empty; all samadhi gateways and the self-natures of all samadhi gateways are empty. The self-natures of those dharani gateways are precisely no self-nature; the self-natures of those samadhi gateways are likewise no self-nature.
That which has no self-nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, since all dharani gateways cannot be apprehended, their purity or impurity also cannot be apprehended; since all samadhi gateways cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even all dharani gateways and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure discipline in this way, you are cultivating the perfection of pure discipline.”
Kausika! When those good men, good women, and others say these things, they correctly expound the perfection of pure discipline.
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality.
You should not contemplate the path of stream-entry or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either permanent or impermanent. Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty.
That intrinsic nature of the path and fruit of stream-entry is itself not an intrinsic nature; likewise, that intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is not an intrinsic nature. What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the path and fruit of stream-entry cannot be apprehended; consequently, their permanence or impermanence also cannot be apprehended.
None of these, from the path of once-returning through the fruit of arhatship, can be apprehended; consequently, their permanence or impermanence also cannot be apprehended. Why? Because therein, even the path of stream-entry and so forth cannot be apprehended, much less their permanence or impermanence!
If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pleasant or painful; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pleasant or painful.
Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. That intrinsic nature of the path and fruit of stream-entry is itself not an intrinsic nature; likewise, that intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is not an intrinsic nature.
What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the path and fruit of stream-entry cannot be apprehended; consequently, their pleasure or pain also cannot be apprehended. None of these, from the path of once-returning through the fruit of arhatship, can be apprehended; consequently, their pleasure or pain also cannot be apprehended.
Why? Because therein, even the path of stream-entry and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the path of stream-entry or the fruit of stream-entry as either self or non-self; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either self or non-self.
Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. That intrinsic nature of the path and fruit of stream-entry is itself not an intrinsic nature; likewise, that intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is not an intrinsic nature.
What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the path and fruit of stream-entry cannot be apprehended; consequently, their self or non-self also cannot be apprehended. None of these, from the path of once-returning through the fruit of arhatship, can be apprehended; consequently, their self or non-self also cannot be apprehended.
Why? Because therein, even the path of stream-entry and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pure or impure; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pure or impure.
Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. That intrinsic nature of the path and fruit of stream-entry is itself not an intrinsic nature; likewise, that intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is not an intrinsic nature.
What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, the path and fruit of stream-entry cannot be apprehended; consequently, their purity or impurity also cannot be apprehended. None of these, from the path of once-returning through the fruit of arhatship, can be apprehended; consequently, their purity or impurity also cannot be apprehended.
Why? Because therein, even the path of stream-entry and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfection of pure morality.
Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality.
You should not contemplate any fruit of a pratyekabuddha as either permanent or impermanent. Why? Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty.
That intrinsic nature of all fruits of a pratyekabuddha is itself not an intrinsic nature. What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, no fruit of a pratyekabuddha can be apprehended; consequently, its permanence or impermanence also cannot be apprehended.
Why? Because therein, even any fruit of a pratyekabuddha cannot be apprehended, much less its permanence or impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, they should speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate any fruit of a pratyekabuddha as either pleasant or painful.
Why? Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty. That intrinsic nature of all fruits of a pratyekabuddha is itself not an intrinsic nature.
What is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, no fruit of a pratyekabuddha can be apprehended; consequently, its pleasure or pain also cannot be apprehended; consequently, its pleasure or pain also cannot be apprehended. Why?
Because therein, even any fruit of a pratyekabuddha cannot be apprehended, much less its pleasure or pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.
Again, he should say this: “Good son! You should cultivate the prajnaparamita of pure moral discipline and should not contemplate any fruit of a pratyekabuddha as either self or non-self. Why?
Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty. The intrinsic nature of all those fruits of a pratyekabuddha is precisely not intrinsic nature. If it is not intrinsic nature, then it is the prajnaparamita of pure moral discipline.
Within this prajnaparamita of pure moral discipline, all fruits of a pratyekabuddha are unobtainable; therefore, that self and non-self are also unobtainable. Why? Because therein not even any fruit of a pratyekabuddha can be apprehended, how much less that self or non-self!
If you are able to cultivate pure moral discipline in this way, you cultivate the prajnaparamita of pure moral discipline.”
Again, he should say this: “Good son! You should cultivate the prajnaparamita of pure moral discipline and should not contemplate any fruit of a pratyekabuddha as either pure or impure. Why?
Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty. The intrinsic nature of all those fruits of a pratyekabuddha is precisely not intrinsic nature. If it is not intrinsic nature, then it is the prajnaparamita of pure moral discipline.
Within this prajnaparamita of pure moral discipline, all fruits of a pratyekabuddha are unobtainable; therefore, that purity and impurity are also unobtainable. Why? Because therein not even any fruit of a pratyekabuddha can be apprehended, how much less that purity or impurity!
If you are able to cultivate pure moral discipline in this way, you cultivate the prajnaparamita of pure moral discipline.”
O Kausika! When those good sons, good daughters, and others speak these words, they rightly expound the prajnaparamita of pure moral discipline.
Scroll 161
End
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.